18 17 19 51 7 3 33 20 3 51 32 37 18 48 20 24 8 4 3 49 4 24 36 38 19 18 20 57 9 4 34 18 4 57 41 39 19 49 21 30 10 5 4 46 5 30 45 40 20 19 22 3 11 5 35 15 6 3 49 41 20 50 22 36 12 6 5 43 6 36 52 42 21 20 23 9 13 6 36 12 7 9 58 43 21 51 23 42 14 7 6 41 7 43 3 44 22 21 24 15 15 7 37 9 8 16 7 45 22 51 24 48 16 8 7 38 8 49 11 46 23 22 25 21 17 8 38 6 9 22 16 47 23 52 25 54 18 9 8 35 9 55 20 48 24 23 26 28 19 9 39 4 10 28 25 49 24 53 27 1 20 10 9 32 11 1 29 50 25 24 27 34 21 10 40 1 11 34 33 51 25 54 28 7 22 11 10 29 12 7 38 52 26 25 28 40 23 11 40 58 12 40 42 53 26 55 29 13 24 12 11 27 13 13 46 54 27 26 29 46 25 12 41 55 13 46 51 55 27 56 30 19 26 13 12 24 14 19 55 56 28 27 30 52 27 13 42 53 14 53 0 57 28 57 31 25 28 14 13 21 15 26 4 58 29 28 31 58 29 14 43 50 15 59 8 59 29 58 32 31 30 15 14 19 16 32 13 60 30 29 33 â— I. I. II. III. I. II. III. II. II. III. II. III. II. II. III. IV. II. III. IV.      § 21. For the given time of Conjunction How to distinguish the Ecliptick Conjunctions from the Nâ—n-Ecliptick in the Julian Period under the Title Radix P. Jul. take out the corresponding Numbers under Motus Latitudinis Lunae and let the Numbers thus found be added together and let the Signs multiplied by 30 be changed into Degrees and added to the rest if any Further note that by frequent Observations Astronomers gather that the Solar Eclipses happen when in the time of the N. Moon the mean Motion of the Moon 's Latitude is under 12 D. or above 168 D. and below 192 D. or above 348 D. also the Lunar Eclipses do happen when in the time of the Full Moon the mean Motion of the Moon 's Latitude is below 17 D. 30′ or above 162 D. 30′ and below 197 D. 30′ or above 342 D. 30′ And although these Notes in finding out the Lunar Eclipses are sufficiently true yet the Solar are not so certain For it may happen tho' seldom for certain Reasons that an Occultation wholly or what 's more frequent in a certain Place only may be hindered but of this doubtful Momentous Case let the Astronomer be consulted § 22. Since those Parts of the Aequator which are Of the Reduction of time fâ—om oâ—e Meridian to anâ—tâ—er above and below the Horizon are the vulgar Measure of time and that the same Point in the Aequator can't ascend or descend at the same time every where it follows that it can't be the same Hour of the Day in all Places at once but the Sun will arise sooner towards the Eastern Parts and later towards the Western Parts of the World For Example if we would compare the Hour of the Day at Vranburg and Jerusalem together at which Place the Sun rises first there will be more Hours reckoned Now a good Watch shews the Jews to be 2 H. 16′ before the Vranburgers in the difference of Meridian but besides the Jews began their Days different from the Vranburghers viz. at Sun-set whereas all Europe else begin their Political Day from Midnight and the Mathematicians from Noon which last Computation being observed here the Jews are 18H and 2″ adding 16 Min. or is a whole Day excepting only 3 H. 14′ for generally in all Places by the Satellites of Jupiter the difference of Longitude in Degrees and Minutes are known which are easily converted into Time by allowing 15 Degrees for an Hour and so on Proportionably The End of the First Part. Breviarium Chronologicum BOOK IV. Treating in Particular Of the most Celebrated Epocha's Of which mention is made either in Sacred or Prophane History digested according to their Antiquities LONDON Printed in the Year 1699. Breviarium Chronologicum BOOK IV. Treating in Particular of the most Celebrated Epocha's CHAP. I. Of the Epocha of the World DEFINITIONS 1 Due Regard is to be had to the Computation of Years which according to the Tenure of the Sacred Writ of the Old Testament contains 1656 Years to the Deluge 2. Neither ought these Intervals of Time to be neglected which are transmitted to Posterity by the Prophane Histories 3. From whence it will appear that by right comparing the Sacred and Prophane Histories there must be counted 3949 Years according to the Dionysian or vulgar Aera from the first beginning of the World to the Birth of Christ 4. It seems to be very probable that by God's special Direction the first Year of the World was also the first of the Sabbatic and Jubilean Cycles 5. The first Day of the World used also to be fixed in one of the Cardinal Points of the Sun to wit either the Aequinox or Solstice 6. Both the Holy Scripture and the most Ancient Monuments of prophane History seem to intimate that the Beginning of the first Year of the World ought to be constituted in Autumn which has induced us to fix the first Day of the World in the Autumnal Aequinox 7. And forasmuch as by the Consent of the most exact Chronologers the first Nights immediately after the Creation of the World were enlightened by one of the principal Lunar Phases their Hypothesis ought also to be taken into consideration 8. Neither ought the Opinion of some other Chronologers to be neglected who maintain that since the Hebdomadic or Weekly Cycle owes its Offspring to the last Day of the Mosaick Hexameron and has thus continued ever since without Interruption to our time it may be gathered from thence that the first Day of the said Hexameron has likewise been the first Feria 9. This has induced Scaliger to affirm that the World was created in the Year of the Julian Period 764 on the 26th Day of October on the first Feria in the eighth Solar Cycle and the fourth Lunar Cycle 10. Wherefore there being according to Scaliger 's Ye investigate the year since the beginning of the Epocha of the World Computation 763 Years and 9 Months difference betwixt the beginning of the Julian Period and the beginning of the World If the said Number of Years and Months be added to the Number of Years of the World the Product will be correspondent to the Year and Month of the Julian Period But if the same be subtracted from the Julian Period there remains the time which is counted from the first beginning of the World § 1. NOT only the Gentiles who according Whether it be impossible to fix this Epocha upon a certain Foundation to the Opinion of
but also attributes compleat 9 years for Archelaus after the Death of Herod If say they the Coronation of Herod hapned in the 6th Jul. Year from thence to the 42d Jul. year when Herod died are 36 years And if from the 51st Julian Year when Aemilius Lepidus and C. Arun. Nepos were Consuls at Rome and which according to (r) L. 5 Dio Cassius hapned the Banishment of Archelaus thâ— 9 years of his Reign be subtracted the Residue is correspondent to the 42d Julian Year when Archelaus succeeded his Father This they say appears further out of the Computation of the Years of Philip the younger Son of Herod The 37th year of his Age which was his last is made coincident by (s) L. 18. c. 6. Josephus with the 20th year of the Reign of Tiberius but the 20th year of the Reign of Tiberius began in September in the 78th Julian Year of which if the 36 years of Philip be subtracted the Residue is again correspondent to the 42d Julian Year when Philip succeeded his Father Herod in some Part of the Kingdom It cannot be denied that this Computation carries along with it a great Probability if the same were also agreeable to the other before-mentioned Characters According to this Hypothesis the whole Series of the History of the Jews must be called in question or else that Josephus was only misguided in the Relation of the History of Herod or else that these Errors are crept in by the Negligence of the Transcribers But the safest way is to keep to these Characters mentioned at the Beginning of this Chapter and not to reject these Demonstrations for the sake of some Niceties § 5. Laurent Suslyga and Is Vossius refer the Death of Herod to the 43d Julian Year or to Some refer the Death of Herod to the 43 d Julian Year the year of the Jul. Period 4711 But besides what has been alledged before against Keplerus and Petavius it is to be observed that these two have made but little Reflection upon the Character of the Lunar Eclipse mentioned by Josephus § 6. Alstedius Wilhelmus Langius and Wickmannus Some to the 44th year make the Death of Herod coincident with the 43d Julian Year or the year of the Jul. Period 4712 by which means they pretend to come nearer to the 37 years appropriated by Josephus to the Reign of Herod But since this Opinion labours under the same Difficulty with the former in respect of the Eclipse of the Moon I choose rather to follow the Opinion of Scaliger than to grapple in the Dark when it is left to my Choice to walk in the Light § 7. The Celestial Characters having been always Vnto what time the Lunar Eclipse is to be referred considered as the surest Guides for the Chronologers most of those Authors who dispute about the true time of the Death of Herod have endeavoured to bring that notable Eclipse of the Moon mentioned by (t) L. 17. c. â—8 Ant. Josephus within the Compass of their several Hypotheses Laurentius Codomannus (u) An. S. Script p. 69. has the following Words of this Eclipse ` In the year of the World 4133 a little before Midnight which followed the 8th day of November in the 2d year of Christ hapned that Eclipse of the Moon mentioned by Josephus in the 17th Book and 8th Chapter The next following day being the 9th day of ` November Herod the Great being then very ill c. Tho. Lydiott maintains that this same Eclipse hapned in the Beginning of the Night which followed the 20th day of February of the 52d Julian Year Joh. Keplerus and Dion Petavius declare for that Eclipse of the Moon which hapned on the 13th day of March 2 Hours and 45 Minutes after Midnight (x) C. 149. p. 75. Joh. Georg. Herwart ab Hoeâ—burg in his New and Truly Astronomical Chronology makes this Eclipse the same with that which hapned in the 47th Jul. Year and the 754th year since the Building of Rome according to Varro's Computation when on the 20th day of February the Moon was eclipsed an Hour before Midnight the Sun being at that time in the 29th Degree 51 Minutes of Aquarius Wilhelm Langius alledges that Eclipse for the true one which hapned in the 44th Julian Year in the Morning on the 20th day of January the End of which was seen at Arbela and the Middle in some more Oriental Parts But Scaliger is of Opinion that the Lunar Eclipse mentioned by Josephus near the time of the Death of Herod hapned on the 8th day of January in the 45th Jul. Year Thus has this memorable Character so industriously observed and set down by Josephus proved the Apple of Contest among the Chronologers To give the best Judgment we can in so difficult a Point it ought to be observed that those who have bestowed so much Pains in applying these Eclipâ—es to their Hypotheses have lost much Labour and Time unless the same be likewise agreeable to the other Circumstances Thus it may rationally be supposed that the Lunar Eclipse mentioned here by Josephus was visible at Jerusalem it being mentioned as a peculiar Character belonging to the History of the Jews and the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to intimate that the same hapned near Midnight not in the Evening or Morning in Opposition to Langius It is also very probable that the same was not so inconsiderable as it is made by Petavius but that it was very remarkable and worth the taking notice of by so great an Historian There is also another Circumstance worth our particular Observation that there must be betwixt this Eclipse and the ensuing Passover an Interval sufficient for the transacting all those Matters that are related in that Place by (y) L. 1. c. 21. de Bell. Jud. Josephus Herod falling dangerously ill after this Eclipse consulted the Physicians and after he had for some time used their Prescriptions he was by their Advice carried to the Bath After his Return from thence he received Letters from Rome and finding himself grow worse and worse he caused Antipater to be slain and died not till five Days after After which were celebrated the Funeral Rites with great Pomp his Corps being carried from Jericho to Herodium above 200 Stadia After all this had been transacted the Slaughter of several thousands ensued at the time of the Passover all which is not probable that it could have been done in so few Days as Keplerus and Petavius allot for this Interval So that the whole matter duly weighed Scaliger's Opinion deserves to be preferr'd before all the others of which we will give you a Scheme in the following Table   Hor. Grad ′ ″ Media 8 accidit Vranib tempore Astronom compl A. Per. Jul. 4712. 8 Jan.  15 40 21 Intervallum inter veram mediam 8 Subtr  4 17 24 Tempus apparens verae 8 Vranib 8 Jan. 11 22 57 Anomalia Aequin Sing
the Nature and Constitution of CHRONOLOGY BOOK I. CHAP. I. Concerning some-Terms in Chronology and those the most common viz. Minutes Scruples and Moments 1. A Minute is usually the least Part of time which is commonly called a Scruple 2. A Scruple is one thing as it is taken in the usual and Mathematical sense and another as it is receiv'd in the Jewish 3. The Vulgar and Mathematical Scruple is the 60th part of an Hour divisible into 60 other Parts and so on whence they are called 1′ 2″ 3‴ 4 ' ' ' ' c. 4 A Jewish Scruple is the 1080th part of an Hour divided usually farther into Moments 5. A Jewish Moment is the 76th part of a Scruple § 1. FAbricius Paduanus (a) In Câ—â—en Temp. Annul p. 35. hath observ'd that the ancient Chronologers divided the Hours into Points Moments Vncias and Atomes So that the Point was the 4th part of The Ancients Division of in Hour an Hour a Moment the 10th part of a Point an Uncia the 12th part of a Moment and an Atome the 47th part of an Uncia so that a whole Hour contains 4 Points 40 Moments 480 Uncia's 22560 Atomes but this Division is now grown obsolete § 2. Yet Chronologers as well as Mathematicians Mathematical Division do not only divide the Hours and its Parts but also every Total or any thing that is like it into 60 Scruples For although the Division of the whole into Points may be free yet to avoid the Trouble of computing which Fractions cause except the 10 which is still better a more fit than this can't be found out especially if it be observed that those 60 Parts may be used as Integers as it may be more at large shewn in Arithmetick § 3. But the Author of the New Moons The Jewish Division gives this account why the Jews divided the Hour into 1080 Scruples viz. that because there is no Number more easily divisible into so many Parts as is the 1080 being that it can be divided by 2 3 4 5 6 8 10 12 15 20 c. § 4. And this the Jews according to their Institution of it Divine wonted Superstition and Boastings of Revelations will not have of any Humane Invention but assert it to be Divine Concerning which R. Samuel saith Isachar ascended into Heaven and brought from thence 1080 Parts § 5. Neither would they have this to have been By others used used by any others besides themselves since that from Aben Ezra to the 12th Chapter of Exodus these Portions are called the Parts of Israel tho' very falsely Scaliger having observed (b) Lib. 1. de Emend Temp. that both the Samaritans Arabians and Persians as well as other Eastern Nations have made use of this Division as well as they § 6. However to reduce those Jewish Scruples How to reduce Mathematical to Jewish Scruples to the Mathematical and these again to the Jewish you may say If 60 Mathematical Scruples give 1080 Jewish how many will the aforesaid Mathematical Scruples give And again if 1080 Jewish Scruples be equal to 60 Mathematical Scruples how many of them will be equal to the aforesaid Number of these And it will appear when the Operation is finished that one Mathematical Scruple contains 18 Jewish and one Jewish 3″ 20‴ of the Mathematical and on this Accounts are the following Tables calculated Math. Jud. 1 18 2 36 3 54 4 72 5 90 6 108 7 126 8 144 9 162 10 180 20 360 30 540 40 720 50 900 60 1080 Jud.  Math.   ″ ‴ 1  3 20 2  6 40 3  10 0 4  13 20 5  16 40 6  20 0 7  23 20 8  26 40 9  30 0 10  33 20  ′ ″ ‴ 20 1 6 40 30 1 40 0 40 2 13 20 50 2 46 40 60 3 20 0 70 3 53 20 80 4 26 40 90 5 0 0 100 5 33 20  ′ ″ ‴ 200 11 6 40 300 16 40 0 400 22 13 20 500 27 46 40 600 33 20 0 700 38 53 20 800 44 26 40 900 50 0 0 1000 55 33 20 § 7. Epiphanius reports that divers of the Marcosians so called from one Marcus a celebrated Wise Man who espoused the Valentinian Heresie Of some that divide the Hours otherwise divided the Hour into 30 Parts which Division was not peculiar to them but comprehended the two Equinoctial Hours whence undoubtedly it came to pass that whereas 30 Degrees were equal to that time the Marcosians divided their compounded Hour into so many Parts So likewise the Inhabitants of Cataja which the Ancients called Serica and the Subjects of the great Cham of Tartary divide the Year into 24 equal Parts so that every Part contains 15 Days and 2814 Particles and ten thousand of these Particles every one of which they call a Fenack answer to one Day amongst them Of which more hereafter CHAP. II. Concerning Hours 1. An Hour is commonly called the 24th part of a Day 2. There are two sorts of Hours some are called equal others unequal 3. Equal Hours which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those in which the Night and Day are divided into 24 equal Parts 4. Vnequal Hours which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those wherein the time of the natural Day is divided into 12 Parts and the Night into as many § 1. ALthough some will have the Word Hour in Latin Hora divided from the Greek The Derivation â—f the Word Hour Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to limit or bound because it is the Measure of time yet the most common Opinion is that its Original is owing to the Egyptians because Macrobius * Saturn l. 1. c. 21. and from him many others observe that the Sun with them was called Horum of which Opinion Pausanias was also long since § 2. But the Word Hour has not always What it signifi'd formerly been of the same signification but in ancient times an Hour did indefinitely express a short space of time in which sense the LXX Interpreters have sometimes translated it and Vlpian in Athenaeus not without Reason doubteth whether it may be used as for a Definite or set part of the Day in the Writings of the Ancient Greeks Certain it is in St. Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St Luke ch 14. v. 17. is used for Supper-time Besides Homer calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Coeli janitrices to which Ovid alludes bringing in Janus Praesideo foribus coeli cum mitibus Horis Some believe that heretofore the four Seasons of the Year wherein the Sun finished its Course had the Name of HOVRS as ancient Writings do testifie Others there are would have the Reason hereof to be that because an Horus instituted a certain three-monthly Year therefore the Ancients called Spring Summer Autumn and Winter Years nay the Year it self Horus of which thing
some Footsteps appear in this that the Greek Annals called them their Hori and their Writers Horographici And others there are also who in a particular Acceptation of the Word think that the Greeks call that Part of Time an Hour wherein the Dog-Star arises whence Galen in his Book de Alimentis calls those Horean Fruits which sprung up at that time wherein the Dog-Star arose and Horace says Flagrantis atrox hora Caniculae c. Lib. 3. O. 13 So that in general the Ancients by an Hour have signify'd an Age by the 12th Hour Old Age as in that Dialogue of M. Crassus and the King of Galatia What mean you says he art not thou now arrived at the 12th Hour and yet talkest of building a new City § 3. Herodotus relates (a) Lib. 2. that the Graecians Why the Ancients divided the Day into 12 Parts received from the Aegyptians the Use of the Pole the Gnomon and the twelve Parts of the Day and Pierius Valerianus (b) Hieroglyph Lib. 6. says that the Original of that Use among the Aegyptians was because their Priests were wont twelve times a Day to cry aloud with a howling Noise to their Cynocephalus and both Cicero and Marius Victorinus have taken notice of such a Ceremony to Serapis Galen remarks other things of this Number viz. that the Romans used it not only for their Hours but also in Weights Measures c. as being a Number divisible into many aliquot Parts § 4. And doubtless Astronomers according What Hours the Ancients had to the Motion of the Aequator have constituted equal Hours yet it is apparent that the Ancients used the unequal more than the equal Hours St. John says (c) St. John c. 10. 9. are there not 12 Hours of the Day which must be false if Equinoctial As likewise St. Matthew (d) Mat. 20. in the Parable of the Vineyard where those that came at 11 staid but one Hour and that place of Plautus in Pseudolus (e) Act. 5. Sc. 9. must mean the same Hours as well as this of Martial Otia Prisce brevi poteris donare libello Hora nec aestiva est nec tibi tota perit § 5. It is not known at what time the Custom of dividing the Days into Hours began among The dividing Days into Hours the most ancient Way the Aegyptians yet undoubtedly it is but of short standing amongst other Nations and chiefly the Romans which Censorinus (f) de Nat. Deorum C. 23. observes as an Argument that the Word Hour was not known amongst the Romans 300 Years after the Building of the City by reason there is not any mention made of 'em in the 12 Tables as the other Laws after that time do before which the Divisions were only before and after Noon § 6. The Turks not having Clocks as we have The Turks divided theirs the Priests in their stead stopping their Ears with their Fingers proclaim from the Top of their Mosks the Cock-crow the Break of Day Noon-tide Three of the Clock and Twi-light with a very high Voice The same Custom the old Romans used as appears by Martial Horas quinque puer nondum tibi nuntiat tu Jam conviva mihi Caeciliane venis And in Athenaeus mention is made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mercenary Hour-teller and also of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Parasite that declared Supper-time § 7. But amongst the many Instruments the The Ancients manner of noting the Hours of the Day Ancients made use of to distinguish their Hours the Sun-Dial or Heliotropia is certainly the most ancient For in the Holy Scripture we read (g) 2 King 20. of Ahaz's Dial where that great Miracle was wrought of the Sun 's going back ten Degrees about which not only R. Solomon but other Interpreters agree that those Degrees were the Indices of such parts of the Day Nor do we believe that this so publick a Machine was only in use amongst Mathematicians as Salmasius fancies against whom Dion Petavius very well urgeth that then it would not be the Custom to erect them so publickly in the Market-places and much more from hence the Falsity of a contrary Opinion doth appear that the Use of Fortune-tellers and Astrologers were very severely forbidden by the Jews However the Use of Dials was not only long since known to the Jews but to other Nations as the Greeks as Diogenes Laertius reports and the Romans as Pliny (h) D. L. Lib. 7. C. 60. relateth Pomponius also gives an Account of a famous Dial in the Field of Mars which Persius speaks of when he says Stertimus indomitum quod despumare Falernum Sufficiat quinta dum linea tangitur umbra § 8. And since we cannot at all times be A Description of the Roman Clepsydra so happy as to enjoy the Light of the Sun the ancient Romans or rather the Greeks to make some amends for the frequency of Storms c. found out according to the Ingenuity of that Age an artificial Invention The Author as Pliny (i) L. 7. C. 60. writes was Scipio Nasica which Pancirollus gives the following Description of They took says he a Vessel made of Glass in the bottom of which was a narrow Hole done about with Gold lest the Water should wear it away On the other part of the Vessel was drawn a right Line having the twelve Hours set upon it after which they filled the Vessel with Water which issued Drop by Drop out of the little Hole they thrust a Cork into the Water fastned to a little Wand the end of which pointed at the 1st Hour and as the Water fell down more at the 2 d 3 d c. Hours This in the Greek was called a Clepsydra and with us an Hour-Glass § 9. Natural Hours are not every where Natural Hours not every where unequal unequal since that there cannot be any difference of Hours Artificial and Natural as to the Quantity with those that live under the middle of the Torrid Zone or under the Aequator where the Signs of the Zodiack ascend directly Yet is it otherwise with those that live under the Temperate Zone if the Sun be in the Equinoctial Points § 10. And it is commonly thought that all the Hours of the Day which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equal one with another are equal one with another not considering that the very Days from Noon to Noon are unequal and then their Parts can never be equal but since the Inequality is but little a Mathematician ought to know it but 't is but of little moment in ordinary Uses § 11. Unequal Hours are called Planetary because Astrologers have taught with greater Vanity Why artificial are called Planetary and Superstition than Certitude that the several Planets rule in several Hours beginning this Order from the first Hour on Sunday and continuing of it as you may see
next Conjunction following 9. The Month of Illumination is that Space of time intercepted betwixt the first Day whereon the Moon is seen after her Conjunction with the Sun and the last Day of her being visible 10. The Solar Month is that Space of time wherein the Sun runs through one of the twelve Signs of the Zodiack in its proper Motion 11. A Civil Month is a System of Days which different Nations differently observe in their Civil Affairs as it best pleaseth them § 1. AS to the Etymology of a Month it is The Etymology of the Word observable that in almost every Language it is derived from the Moon as among the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth as well the Moon as a Month. Among the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same thing Cicero derives the Latin Word Mensis (a) Lib. 2. de Nat. Deor. from the Courses of the Moon since they make Spaces which the German Word Monat and our Word Month both derived from the Moon do likewise denote § 2. From which it appears that the Hebrews The Ancient Form of Months Greeks Latins and Germans observed the Course of the Moon For although Arguments deduced from Etymologies of Words are but of little force yet they are strengthened if joined with other Proofs especially if we take notice of the extraordinary Aptness of the Hebrew Language and its Harmonical Communion with those others mentioned before whence Julian in that Hymn dedicated to the King of Kings says That all the Months with all other Mortals are numbred from the Moon save we only and the Aegyptians who compute our Days of the Year by the Motion of the Sun Neither was the Lunar Month unknown long since to the Romans tho' the Apostate excepts them since that the true time in respect of Parturition which with them was ten Months seems to be the same with these In which Sense these Lines of Ovid are to be understood Annus erat decimum cum Luna receperat Orbem Hic numerus magno tunc in honore fuit Seu quia tot digiti per quos numerare solemus Seu quia bis quino foemina mense parit § 3. As to the Mystick Months consisting of 49 or 7 times 7 Days although there can be Of Mystick Months no Nation so barbarous as wholly to lay aside all Analogy with the Motion of the Heavenly Bodies in appointing their Times yet the Author of this Mystick Chronology spares not to lay it on the Jews themselves and though these are foolishly asserted or rather foolishly feigned yet is this Opinion maintained with great Absurdities For nothing can be so unreasonable as that God who created the Luminaries for set-times Years and Months should teach a People peculiar to himself any other thing Neither is the fore-mentioned Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from the Moon of so late a Date Beside who knows not that the Jews in the chief Feast of their Passover observe the Moon and always celebrate the Feast on the Full Moon and that on the 15th Day of the first Month. But suppose the Jews had their Mystical Month consisting of 49 Days yet this Number of Days have no Agreeableness with the Lunar Motion So that instead of Full Moon you will have nothing but mere Darkness Nor do the Writers of the Old Testament oppose this Truth who doubtless were sacred and holy Persons and these speaking of Sacred and Divine things have made mention of the 8th and other Months beyond the 7th So that if only this must be thought a Mystery by reason of the Number 7 contrary to the Sentiments and Opinions of all Men why did not this Mystery-Expounder likewise surmise the same thing of a Day of 7 Hours and of Hours of 7 Minutes and so further on § 4. We here again mention the Periodical Of a Periodical Month. Month lest due Consideration should be wanting as to its Use whence Kepler calleth the Periodical Month the Physicians Critical Month as to the Quantity of which it is indeed unequal and can be found no otherwise than by Astronomical Calculation by which it will appear that its mean Motion is performed in 27 Days 7 Hours 43 Minutes 5 Seconds § 5. The difference between a Periodical and The difference of a Periodical and Synodical a Synodical Month is because the first is called Periodical only in respect of the Moon 's Orbit but Synodical in respect of its Conjunction with the other Luminaries And because the Sun from the time of its Conjunction does not continue in the same Place of the Zodiack but moves forwards towards the East it causes that the Moon finishing its Course does not find the Sun again in the same Point it left him but is removed almost a whole Sign from its former Place and that it might overtake the Sun again it plainly appears that a certain Space of time is requisite besides the Periodical to make up the Synodical Month. § 6. But as to the true Quantity of the Synodical Of a Synodical Month. Month we are to gather it from Astronomers who study its Motion as Chronologers the Time in which the Motion is made however since a Synodical Month is apparently unequal we shall content our selves with the enumerating from several Authors the mean Motion as they call it of which Tycho Brale's we take to be the most Genuine They are these   d. h. ‑ ‑ 1 Cleostratus 29 12 00 00 00 00 00 00 2 Harpalus 29 12 50 54 33 00 00 00 3 Eudoxus 29 12 43 38 11 00 00 00 4 Cipparchus 29 12 44 03 15 44 39 04 5 Calippus 29 12 44 12 45 57 26 49 6 Metonis 29 12 41 26 48 30 38 18 7 Ptolomy 29 12 44 31 20 00   8 Alphonsus 29 12 44 03 03 00   9 Tubul Prut 29 12 44 03 09 00   10 Tycho Brahe 29 12 44 03 09 00   § 7. The Quantity of a Synodical Month is not the same at all times for in the Summer Synodical net always the same Solstice◠when the Sun seems to move slowest the Synodic Month appeareth less being about 29 Days 6 Hours and 42 Minutes But in the Winter when the Sun's Motion seems faster the Moon follows the Sun in a slower Space for which reason the Synodical Month then seems greater viz. 29 Days 19 Hours and 37 Minutes as some Astrologers do observe So that what has been said in the preceding Section about a Synodical Month is to be understood as to the mean from which the true differs sometimes 14 Hours and so is either greater or less § 8. Some Months we have called Pleni and others Cavi the Pleni are those that consist of Of the Months Pleni and Cavi 31 Days the Cavi of 30 and these two in the Lunar Year or Lunae-Solar are placed alternately by reason of the Dependence of
the 12 Hours which if omitted in one Month and doubled in another make 24 For which reason they can be no longer neglected but are to be compleated by the 30th Day over and above the 29th § 9. Some by the Month of Illumination Of the Months of Illumination will have that Space of time which is intercepted between the first and last Light of the Moon which Acceptation of the thing though it be otherwise well yet since no such Month was ever used by any sort of People we know of it is only here mentioned to serve the Curiosity of some § 10. Besides the Lunar Month of Illumination is The Quantity of the same not of any certain Quantity being sometimes seen sooner and sometimes later as her Latitude is Northward or Southward her Motion swifter or slower or in Signs descending or ascending right or oblique as Astrologers have observed § 11. The Arabians Turks and indeed all that make use of the Epocha of Hegyra usually Of the Turks and Arabians their Year reckon their Month from the first Phasis and observe no more in their Lunar Year than that one New Moon come before another and that lest the Mirth of the Calends which with them were solemn and sacred because of the Eclipse or Suffering of the Sun which might then happen might be turned into Sadness For which reason the Turks upon their Towers and Turbats always place a Crescent or Half Moon And this some have asserted about the Ancient Jews yet is not the Assertion approved of by all Chronologers others supposing that the Jews most commonly made use of a Lunar Calculation and at the same time to have attended only the Observation of the Phasis not from thence that they might foretel the New Moon but that they might sanctifie it and receive the first Sight of the same with this Prayer Be thou a good Omen to us and to all Israel As also that they might examine the Exactness of their Tables and from them the Calculation sought for § 12. As for the Britains they anciently observed The Custom of the Britains the Phasis of the Moon but when by reason of the great Winds and Clouds arising from the Ocean the Moon 's Phasis could not be discerned they followed a more certain Guide the Tydes according to the Ebbing and Flowing of which they do at this Day make great Account § 13. As to the Solar Month there is very The Quantity of a Solar Month. great Inequality in it because the Sun in Cancer seems to us to move slower for which reason the Month of the Summer Solstice contains near 31 Days 11 Hours and 36 Minutes but in Capricorn where the Motion of the Sun appears more swift Astronomers account the Months of the Winter Solstice only to consist of 29 Days 8 Hours and 54 Minutes the mean Quantity therefore of every Solar Month will be 30 Days 10 Hours and 15 Minutes that is as long as the Sun is in the Equinoctial Signs § 14. The Civil or Political Months are Of Civil Months threefold either altogether uncertain having no regard to the Lunar or Solar Motions as those of the Aegyptians in the Equal Year of the Romans in the Year of Romulus c. or coming pretty near to the Solar Astronomical Months as the Julian or the Lunar Astronomical as the Jewish Turkish and others CHAP. VI. Of Years 1. Year is a certain space of time whose parts are commonly called Months 2. And it is either Astronomical or Civil 3. The Astronomical Year so called is that whose quantity is so determined by the motion of the Heavenly Bodies as neither the appendant Hours nor Minutes are omitted therein 4. And because it has peculiar respect to the Luminaries it is twofold Solar and Lunar 5. The Solar year is that space of time wherein the Sun by his proper Motion departing from any one point of the Ecliptick returns to the same again and therefore it is either Tropical and Natural or Sydereal 6. The Tropical or Natural year is the space of time in which the Sun departing from one of the Tropical Equinoctial or Solstitial points and running through the whole Ecliptick returneth to the same point again and it's Quantity is 365d 5h 49′ 7. The Solar Sydereal year is the space of time in which the Sun returns to the same Star from whence he departed and it's Quantity as Astronomers tell us is 365d 6h 9′ 8. That we call a Lunar year in ordering of which respect is had to the Lunar Motions is either common or embolismal 9. The common Lunar year contains 12 Synodical Lunations the extent of which is 351d 8h 49′ 10. The Lunar embolismal year contains 13 Lunar Astronomical Months the Quantity of which is 383d 27h 33′ and this year is frequently used in the Lunar or Soli-Lunar Computation 11. The Political or Civil years are those whose use is in Civil and Ecclesiastical Affairs in appointing them as well as may be with respect to the Luminaries but amongst the several sorts of Civil years the Julian is the most celebrated as we shall show in the Sequel of this Discourse 12. And those sorts of years are either equal or mean or true and unequal 13. The mean or equal are those that always consist of 365d and 6h but are not in common use 14. The true Julian years are either common or Bissextile 15. The common consists of 365 days and 6h the Bissextile of 366 and such are all the years of Christ when divided by 4 into aliquot parts according to that Distich Tunc bissextus erit partes per quatuor aequas Annos partiri cum poteris Domini 16. But the Bissextile is a day arising from the 4 times 6 hours which are omitted in the Julian years § 1. THis word Annus or Year in the 3 Ancient The Etymology of the Word Annus Languages is derived as it were from a thing that goes round or a Circle for so much the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does signifie and for the same reason in the Greek is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some will have it the word Annus is derived from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circum but it is a little absurd to derive the Latin from the Greek and they are more in the right who say that the word did formerly signifie a Circle however it is certain that An coupled did signifie as much as Circum as in the word ambire to which the Poet doubtless alludes when he says In sâ— suâ— pâ—r â—â—stigia volvitur annus Or it may be Annus from Anguis a Snake for that the Egyptians before they had the use of Letters represented it by a Serpent or Snake biting her Tail which the Poet very well speaks of Est ignota procul nostraeque impervia menti Vix adeunda Deis annorum squalida mater Immensa spelunca aevi quae tempora vasto
Julian year as a constant and acurate rule of their times whence it happens that they do not only refer to the Julian Calendar those things which came to pass after it's first Institution but by way of prolepsis make use of the same from the beginning of the World nay before the beginning it self and that for 3 Reasons 1st Because this sort of year is universally known and as equally fitted to the Egyptian and Nabonassarean as other years 2ly That after the Nabonassarean it is the most plain and easie of any 3dly Because the same Months in this year have the same changes of the Seasons fixed which and other like Reasons induced that famous Mathematician Kepler to lay aside the Gregorian and make use of the Julian in his Tables of Heavenly Bodies nay and Petavius tho' very much addicted to the Gregorian Stile cannot but give the Julian this Character viz the Julian year says he when fitted to use is the most agreeable to the Nature of things since that comes as near as can be to the course of the Sun and is no less fit to Register the times for which reason it is made use of in the Chronicles and Annals of most Writers and that not only in recording of things since its Institution but before nay from the beginning of the World it self Wherefore for example sake when they would assign the Eclipses of the Sun or Moon or the Wars of Cities and Kingdoms and their famous Actions in their years and seasons they always make use of the Julian Years and Months as if they were then used by them which by Anticipation and a sort of fiction they institute by which ours will more easily agree with them being fitted to the common times Nor will the Reader be tired in observing the different sorts of years For Petavius saith that it is the most exact Account of time and easiest to be made use of and which beyond all others is most fitted to common use and cometh nearer to the Revolution of the Sun than any other sort of year whatever and these and many other Reasons there are why the Julian year should in general be explain'd being likewise the Receptacle of all other Epocha's § 12. The Ancients did not add at the end Of the Bissextile of the year that whole day arising from the 4 times 6 hours but to February reckoning the 6 of the Calends of March twice over yet still accounting those two Days for one in which sense Celsus (c) De Verb. sig L. 2. takes it For says he it matters not whether it be on the former or the latter days since that those are but accounted one which Marcellinus notes was always thought by the Romans unfortunate § 13. Since a Julian year is taken to be 365 The difference between a Solar Tropical and a Julian year days 6 hours and the Solar Tropical mean years according to Longo-montanus to be 365d 5b 48′ 55″ it thence appears that the difference of quantity between them following the said Longomontanus's Hypothesis is but 11′ 5″ which Chronologers usually call the Civil Equinoctial Procession and that because in so much time the places of the Equinox do vary in the Julian year by which means in the space almost of 130 years the Equinoctial and Solstitial points seem to go backward a whole day § 14. As to the space of time of the great Of the great Canicular year Canicular year which is called the Stoick or Cynick period Censorinus gives us this account of it f The Moon says he belongs not to the Egyptian year which we call Canicular because it begins the first day of the Month they call the Thoth when the Dog-Star arises For their Civil d De Die Nat. c. 18. year has only 365 days without any intercalatory day therefore the space of 4 years with them is almost a day less than the Natural 4 years by which it happens that in the year 1461. it revolves to the same place This year is by some called Heliacal as belonging to the Moon and by others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 15. As the Heathens were destitute of the Of Plato's great year light of Scripture and consequently of the Original of the World so they err strangely about its end The great year of Plato was a very notable fiction The Stoicks as well as the Platonicks thought that the World must have naturally an end when all the Stars were again revolved to the same point but what Period of years this Revolution may require is not as yet known even Kepler himself despairs of the Possibility of this invention when he asserts that the Motion of the Stars are incommensurable with themselves § 16. Lastly as to Aristotle's Greatest year some Of Aristotle's greatest year confound it with Plato's great year from which notwithstanding it differs which Censorinus further thus speaks of There is says he another year that Aristotle calls the greatest rather than the great which the Spheres of the Planets constitute when they come together to the same places where they were before the Winter of which made the Worlds Deluge and its Summer will make the last Conflagration c. but Marsilius makes mention of another real year in which the Soul of Man finishes its Circuit of Transmigration which time they say is perform'd in 12000 years to 3 of which years the great year of the World is equal consisting of 36000 years wherein the Anima Mundi performs its Course but Peter of Aliacus the Cardinal does otherwise determine the Quantity of the great year for says he as from the beginning of Aries to the end of Virgo is equal to the half of that space which is from the beginning of Libra to the end of Pisces so ought there to be from the Birth of Christ to the end of the World as much time as was from Adam or the Creation of the World to the coming of our Saviour this space was 5260 years therefore according to him from the beginning of the World to the end will be 10400 all the Stars finishing their Courses c. CHAP. VII Of the Epacts 1. Vnder the Name of Epacts we usually understand the Difference between a Lunar and Julian year 2. The Epacts are either Civil or Astronomical 3. The Civil Epacts are days intercepted between the common Julian year of 365 days and the Lunar taken at large of 354 days hence the Annual Epacts consist of 11 days except in every 19 year in which there are 12. 4. The Astronomical Epacts may be termed those Days Hours and Minutes which are intercepted between the common Lunar year and the mean or equal Julian year which are 10d 12h 11′ 22″ 16‴ § 1. THe word Epact is derived from the Greek The Etymology of the Epacts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which besides other things signifies to intercalate In which sense Plutarch in Numa uses it and in the Egyptian
Nabonassarean Computation the 5 days besides 12 Months consisting of 30 days to compleat the year are termed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or added days and therefore because the Epacts are days that are to be added to the Lunar year this Denomination is no ways absurd § 2. The reason of the Epacts is the difference The reason of the Epacts of the quantity between the Lunar and Julian year for the common is not Equal but less than the Julian but both are made use of in the Ecclesiastical Account some Authors bethought themselves of reducing the one to the other which they effected by appointing the Epacts § 3. A difference indeed was ever between The time when first known the Lunar and Julian year but because Sosygenes the Author of the Julian Calendar in that form of a year he proposed to Caesar little regarded the Moons Motion it is probable that the use of the Epacts was anciently unknown and came in use with the Cycle of the Moon in the time of Dionysius therefore since the first year of the Dioclesian aera had the first Cycle of the Moon and no such cause could be taken from the motion of the Moon it may be supposed that the order of the Lunar Cycle and consequently of the Epacts may be deduced from the Dioclesian aera and after that to be taken or rather the invention of Meto Calippus and Hipparchus being lost and obliterated to have been used amongst the Christians § 4. There are some other Writers who by How some Writers receive the same the Epacts understand the difference between the Lunar and Solar Tropical year and others between the true Julian common and the mean Lunar year in which sense Joannes Baptista Ricciolus (a) Almagiâ—â—i Nov. part 1. f. 1. p. 241. takes them In the Rodolphin Tables Epacts are calculated to be 10d 15h 11′ 21″ 49‴ 33 ' ' ' ' in the Prutanick 10d 15h 11′ 21″ 52″ 24 ' ' ' ' but according to Nicholas Mulerius in the Frisick Ptolomaick Table that time is supposed to be the Epacts which is computed backward from the beginning of the year to the next preceeding new Moon which agrees to what before we have laid down § 5. The greatest number of the common Number of the Epacts Epacts is 30 for as often as the number of the Epacts exceedeth this so often is the whole Embolismal Month consisting of 30 days always to be added to the Lunar year so that it may be equal to the Solar or Julian year And the 30 days of the Embolismaean Month absorbs this Addition that in the Computation of Epacts they are not accounted for as the Authors of this way have perswaded themselves and others The Table of Epacts in this our Age is as follows Years Ep. 1. 11. 2. 22. 3. 3. 4. 14. 5. 25. 6. 6. 7. 17. 8. 28. 9. 9. 10. 20. 11. 1. 12. 12. 13. 23. 14. 4. 15. 15. 16. 26. 17. 7. 18. 18. 19. 29. § 6. The Epacts as the Cycle of the Moon resolve The Revelâ—â—ion â—f the Epacts into themselves again in 19 years which being elaps'd the Ancients were of opinion the Cycle of the Epacts were exactly performed for which reason at the Numbers of this 19 years Cycle they were wont to fix the Epacts of the Moon as in the following Table the meaning of which is thus The Product of the Character of the Cycle and 11 being divided by 30 the 3 s. being taken away the remainder is the Product of the Moons Cycle Cycl ☽ Ep. 1. 8. 2. 19. 3. 0. 4. 11. 5. 22. 6. 3. 7. 14. 8. 25. 9. 6. 10. 17. 11. 28. 12. 7. 13. 20. 14. 1. 15. 12. 16. 23. 17. 4. 18. 15. 19. 26. § 7. Since that an Account of the days in Of the Hours c. that remain besides the Epacts the common year cannot easily be had therefore parts of days belonging to the Lunar and Julian years although they are really unequal yet in common use may be made equal one with another till that in the last year of the Lunar Cycle they may be by the Lunae Saltus laid aside § 8. Chronologers make frequent mention of Of the meaning of the leap of the Moon this Saltus Lunae or the Moon-leap in treating of the Epacts this happens in the last year of every Cycle by reason that in the space of 19 years the Excess of the Julian year above the Lunar is at large computed at 209 days which being divided by 30 it gives 6 Embolismal Months and 29 days will remain which when the Cycle is resolved into it self 30 days are taken in stead of 29 or a 7th Embolismal Month whence it follows in stead of 11. in the Epacts we must use 12 in the 19th year wherefore when the Epact of the last year exceeds one day by a Metonymia they call it the Moon-leap or Lunae Saltus § 9. The Quantity of Astronomick Epacts may The Quantity of Astronomic Epacts be thus known The mean Julian Year being 365 Days 6 Hours and the Lunar according to Tycho Brahe's Hypothesis 254 Days 8 Hours 48 Minutes 37″ 44‴ So that the difference will be 10 Days 21 Hours 11 Minutes 22″ 16‴ which difference ought every Year to be subtracted from the Julian Year that the mean New Moons and Full Moons may return to the same Julian Day again § 10. The reason of the Saltus Lunae and the Reason of the Saltus Lunae Use of the Number 12 instead of 11 in the Epacts in the last Year of the Cycle of the Moon is because the true Difference between 19 Lunar and 19 Julian mean Years is 206 Days 18 Hours and almost 36 Minutes So that if for every Year 11 Epacts were only used there would happen 209 in 19 Years and then the New Moons would change the Epacts 2 Days and more Therefore to prevent this an Embolismal or 30 Days Intercalation which Astronomers define to be 29 Days 12 Hours 44 Minutes 3″ 8‴ 39 ' ' ' ' is always made use of and so the Quantity of every Embolismal Month exceeds the Astronomical 11 Hours 15 Minutes and 57 Seconds which multiplied by 7 is equal to 3 Days 6 Hours 5 Minutes 39 Seconds and these being aded to the Difference between the 19 Julian and Lunar Years before determined the same will make 210 Days 1 Hour and almost 28 Minutes Now that the Epacts might attain to this Sum 12 is assumed to the 19th Year By which the Number of the Epacts is equal to 210 Days and the difference is only one Hour and a few Minutes § 11. Yet although the Cyclic Defect Of the Cyclic Defeâ—t of 1 Hour and a few Minutes may seem but small for which reason the Ancients took no further Notice of them yet in the space of near 312 Years they make an entire Day whereby the New Moons get before the Epacts Therefore in this our Age it is
25 AG 1 26 F 3 27 E 4 28 D 5 § 6. There are not now eight Letters as Of the Order how the Characteristic Letters of the Days in the Week are placed were in the old Julian Calendar but only 7 and they are placed in a retrograde Order as is evident from the preceding Tables Whence also Beda exprest the Order of the Dominical Letters in this Versicle Grandia Frendet Equus Dum Cernit Belliger Arma. § 7. If we consider the Constitution of the Of what would be desirable in the ancient disposition of the Solar Cycle Civil Year thâ— Cycle is convenient enough but it answers less accurately to the Reason of the Solar Year because it supposes that every Year is 365 Days and 6 Hours whereas there are 11 Minutes wanting of that time CHAP. VI. Of the Lunar Cycle 1. The Lunar Cycle or Golden Number consisting of 19 Lunae-Solar Years whereof 12 are of 30 Days 7 of 28 Days to the Month as a System of Julian Solar Years which being elapsed the mean New Moons are supposed to return upon the same Days § 1. BEcause the Greeks were taught by their Oracles Of the Number of Years that are required for the Sun and Moon to coincide again that their accustomed Sacrifices were to be offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they interpreted of the Years of the Sun of their Days and Months which they referr'd to the Moon and were always sollicitous how by certain Periods and disagreeing Motions of the Luminaries they might reduce these to a Third something in which they might agree Hence in the ancient times they are said to have used a Biennium intercalating every other Year But Fault was found with this and 't was succeeded by a Quadrennium upon whose Returns the Olympic Games were celebrated After this came the Octennium of which mention is made in rehearsing the times of (a) Apollod Bibl. l. 3. Cadmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But Cadmus sewed Mars every Year for those whom he slew But that Year was then the space of 8 Years (b) Vide Euseb Ec. l. 7. c. 20. Cens de D. N. c. 6. Macr. l. 1. Saâ— c. 12. Scal. de Emend temp l. 2. p. 46. Pet. de doct temp T. 1. l. 2. c. 2. in Uranolog l. 4. cap. 1. Hyppolitus Cleostratus Tenedus Harpalus and others of the Ancients seem to have interpolated this Period of Years Next come the Duodennium which seems to have been observed by the Learned only and may be gather'd from Censorinus c. 18. The next was the Dodecaeteris consisting of 12 Years To this Chaldaic Year there is a Name which those that deal in Nativities accommodate not to the Course of the Sun or Moon but other Observations Because then say they Tempests the good Success of Fruits Barrenness and Diseases hapned But amongst all the Cycles of the Ancients there 's none more famous than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Meto the Athenian which is used to be called The great Year of Meto although it 's uncertain whether Meto was the first Author of this Cycle tho' Livius seems to attribute this Invention to Numa Pompilius and Geminus to Euctemonus and Philippus This is certain that this Cycle consisting of 19 Years comprehends 6946 Days or 19 Solar Years and almost so many Lunar years in which they interpolated 7 times in this Order according to Dionysius Petavius 3 6 8 11 14 17 19. But in the Course of this time Meto or whoever was the Author of this Cycle thought that 235 Lunations would be exactly compleated a hundred and ten New and a hundred and twenty five Full Moons making nineteen Solar Years afterwards Calippus attempted to correct this Period by conjoining four Metonic Cycles and giving to them 22759 Days taking away one Day in the space of 76 Years And yet Calippus found many other Censors and Correctors as Democritus Hipparchus Ptolemy and others All which did not wholly reject but only interpolated the Metonic Cycle § 2. All this was done at first that the Pasca Why not only Greek Insodels but also Christians at the beginning of the N. Testament were so sollicitons of the Harmeny of the Lunae-Solar Motions might be rightly observed and that in one Night the Sacrifice of Prayer might every where be offered for the Resurrection of the Lord for 't is certain in rightly celebrating the Pasca they had respect in the force of the Divine Institution both to the Reason of the Sun and Moon though they a little mistook themselves because they thought the Julian Year and Solar Tropic did agree well together § 3. In ancient times the Asiatic Christians Of the chief Disagreement of the Ancients in the Command of the Pascal Solennity and for what reason the Lunar Cycle was observed did continually celebrate the Pasca upon the 14th Moon or in the Full Moon viz. at the same time with the Jews and these alledged John the Evangelist from whom they received this Custom But the Eastern Christians never celebrated the Solennity of the Pasca except upon the Lord's Day nay when they seemed to have this Solennity in common with the Jews and they alledged for themselves the Custom of St. Peter The Montanists receded from both neglecting the Lunar Course but looking only to the Solar appointing the 9th Calendar of April to be the Vernal Aequinox and the Pasca to be observed upon the 14th from this Day Among the French Martinus Dumiensis and Beda relate that the Pasca was anciently observed the 25th of March the Custom of whom when Cirvelius would again introduce he was for that stigmatized for his Rashness by Mariana § 4. And they kept not the Solennities of their Fasti as indifferent things but against the Rule Of the great Esteem that Christians ad fâ—r these Controversiâ—s of St. Paul they condemned one another for neglecting the Punctilio's of time Now Pius the first and after him Eleutherius were taken up with this Affair but above all the rest Victor acted most violently sending the Thunder of his Anathema against the Greeks but was successless as many others of the Popes were The venerable Session at Nicea at last by degrees asswaged his exasperated Disposition as afterwards this Custom of the Western Christians obtained according to Eusebius Theodoret c. § 5. (c) Lib. Cap. 2. Anatolius upon Eusebius mentions Of the time in which the Vse of the Lunar Cycle was known to Christians that first of all in the time of the Nicene Council the Use of this Cycle had been known and this appears from an Epistle of St. Ambrose 'T is not a mean part of Wisdom to define the Day of the pascal Solemn Assembly both Divine Scripture instructs in it and the Tradition of our Ancestors who assembling at the Nicene Synod amongst other things relating to Faith did collect as well true as admirable Decrees for in that memorable
any Sabbatic or Jubilean year is concerned with Petavius Lib. 1. c. 4. two years of the Julian Period with the first in respect of the 3 Months the latter in respect of 9. This premised note that to all the year of the Julian Period considered in respect of the 9 we are to add 6 and divide the Sum by 7 and the Remainder is eitherâ—o and then ' tâ—s a Sabbatic year if any it is the Cycle of the Sabbatic year belonging to the year given But if the same Character be sought in respect of the latter Months of the Julias year omit the Addition of 6 and let the given Sum of years be divided by 7 and you have it as before But the Rule of Scaliger in this (c) Jâ—l Isag p. 9. Affair is this All the Sevens of the Solar Cycle are the 7th Years of the Week And therefore what year soever shall happen after the next 7 of the Solar Cycle that is the first year of the legal Week c. is to be understood of the years of the Julian Period considered not in respect of the former but latter Months § 16. Although in the Opinion of the Mystic Chronologer the way of finding this Character The manner of finding the Character of the Jubilean Cycle in the years of the Jubilean Period in the Julian Period may seem intricate since the Quantity of the mystic Jubilean year has nothing common with the Quantity of the Julian yet we shall not deliver a less easie Method of finding the Character of the Julian Cycle and 't is that whereby we found before the Character of the Sabbatic Cycle Therefore to any years of the Julian Period considered here in respect of the 1st 9 Months nearly add 20 to the Number of the years of the Julian Period divide the Sum by 49 and the Remainder is either of which always shews the Jubilean year or else 1 2. 3 when it shall determine that year in the Jubilean which the remaining Number expresses § 17. The Ancients thought the Solstices c. The Cardinal Times of the Aequinoxes and Solstices are constantly applied to certain days of the Julian Kalendar fixt and they relate of Sosygenes that he thought that neither in his nor succeeding Ages the Winter Solstices could happen but upon the Calends of January Thus also the Fathers in the Nicene Council that the Vernal Aequinox cou'd not recede from the 20th or 21st of March but the Event shews that both were deceived For 't is now evident that the Winter Solstice with the other Cardinal Times have fallen otherwise § 18. Although very many after different Of finding the time of the Vernal Aequinox ways were wont to think of a Method how to find the time of the Aequinoxes and Solstices yet we doubt not but ours which follows is most compendious easie certain and accommodated to Chronological Calculations The Foundation of it and first of all of the Table by whose Help the Computation is performed is twofold First it 's evident that Tycho Brahe at Ween in the year of Christ 1584 observed the Vernal Aequinox on March the 9th 21 H. 30 M. Afternoon and that the same Day of Observation was on a Bissextile 70 D. from the Calends of January in like manner in the following year 1585 he observed the Vernal Aequinox to happen on the 10th day of March 3 H. 19 M. and in the year 1586 March 10th 9 H. 8 M. Secondly (d) L. 1. Theor. c. 5. Longemontanus thus determined the Quantity of the Tropic Year The Quantity of the Tropic Year says he is now more subtilly and with greater diligence observed by us than any one before to be 365 D. 5 H. 48 M. 58 Sec. the Anticipation being limited and subtracted from the Mean of the Julian Year 365 D. 6 H. c. From these Hypotheses we have constructed the following Table whose Use is this At the compleat given Year of the Julian Period in which the time of the Vernal Aequinox is sought take out the Numbers of Anticipation and subtract them from a Radix answering to the current year the time of the Vernal Aequinox is known reckon'd from Noon-day at Ween The Radix for the Given Year  D. H. ′ Bissextile 119 8 31 1st after Biss 117 14 31 2d after Biss 117 20 31 3d after Biss 118 2 31 A Table for anticipating the Aequinoctials in Julian Years according to the Hypothesis of the Danish Astronomy Years H. Min. Years Days Ho. Min. 1 0 11 100 0 18 28 2 0 22 200 1 12 57 3 0 33 300 2 7 25 4 0 44 400 3 1 53 5 0 55 500 3 20 22 6 1 6 600 4 14 50 7 1 18 700 5 9 18 8 1 29 800 6 3 47 9 1 40 900 6 22 15 10 1 56 1000 7 16 43 20 3 42 2000 15 9 27 30 5 32 3000 23 2 10 40 7 23 4000 30 18 53 50 9 14 5000 38 11 37 60 11 5 6000 46 4 20 70 12 56 7000 53 21 3 80 14 47 8000 61 13 47 90 16 38 9000 69 6 30 100 18 28 10000 76 23 13 § 19. From the time of the Vernal Aequinox subtract 89 D. 5 H. 40 Min. the Remainder To find the Solstices is the time of the Winter Solstice where you must note that in both the present and following Ages the Winter Solstice does not fall upon the mentioned but the preceding year and therefore that a Subtraction may be made the Days of the preceding year or at least of the last Month are to be added to the Sum from whence you subtract but if 93 D. 9 H. 15 M. be added to the time of the same Vernal Aequinox the time of the Summer Solstice is had to which last Sum let 93 D. 9 H. 15 Min. be again added and you have the time of the Autumnal Aequinox sought or if immediately you desire to know the Autumnal Aequinox from the Vernal add to that 186 D. 18H 30 M. and you have the time of the Autumnal Aequinox which again the following Aequinox manifests by adding to the time of the Autumnal 178 D. 11 H. 19 M. c. § 20. Whereas the Tables which Astronomers use begin either from the Epocha of the To find the Characters of the mean new and full Moons in the Julian Period World or that of Christ and therefore are not universal Ours shall be fitted to the years of the Julian Period whereby we can apply all Chronological Characters to all times The Use of the Tables constructed for this end is this Let there be taken out under the Title Rad. P. Jul. the compleat time proposed and let the corresponding Motions of the Moon 's Longitude be added thereto computing 60 Minutes to a Degree 30 Degrees to a Sign and 12 Signs to a Circle or one whole Period If then the N. Moon of any Month is sought subtract the above Addition from 12 Signs
or 360 Days but if a F. Moon then from six Signs assuming a whole Circle to make the Subtraction possible if need be if nothing remains the Character of the Moon 's Conjunction which is sought falls upon the end of the preceding Month if any thing remains and that Remainder be 12 D. 11′ 27″ in which case one Day 's Addition is necessary or if greater enter the 4th Table therewith which is constructed for Days and there seek the Remainder which if it answers exactly 't is done if not take the next less and subtract with the difference enter the 5th Table of Hours and if need be proceed to Minutes and Seconds The Sum of all which is the time to be reckoned from 12 a-clock at Vranburg the beginning of the Month Current If for other Places the difference of Longitude in time must be added or subtracted But you are to note 1st That if the proposed Month be not January you must first work for the Solar Cycle of the given Year by which you may know whether these Motions being taken out belong to a Bissextile or common Year 2dly The N. Moon of one Month being known that of the next is also known by adding 29 D. 12 H. 44 Min. or of the preceding by subtracting so much Wherefore if you take the time of the N. Moon and want the time of the following F. Moon add 14 D. 18 H. 22′ to the time of the N. Moon or if by the given F. Moon you would seek out the N. Moon preceding subtract the same Sum from the known time of the F. Moon and from hence the Conjunction of the Luminaries being known for any one Month of the Julian Year they are easily found for any other and for this the Table Lib. 3. C. 1. will be useful The First Table of the Mean Lunar Motions for each of the Years in the Julian Period  Moon 's Longit. Moon 's Latit  S. O. ′ ″ S. O. ′ ″ Radix P. Jul. 8 10 41 19 4 26 7 11 I 4 21 48 49 5 11 56 31 II 9 1 26 11 10 10 39 17 III 1 11 3 33 3 9 22 3 IV 5 20 40 57 8 8 4 49 V 10 12 29 46 1 20 1 20 VI 2 22 7 9 6 18 44 6 VII 7 1 44 31 11 17 26 52 VIII 71 11 21 53 4 16 9 38 IX 4 3 10 42 9 28 6 9 X 8 12 48 5 2 26 48 55 XI 0 22 25 27 7 25 31 41 XII 5 2 2 50 0 24 14 27 XIII 9 23 51 40 6 6 10 58 XIV 2 3 29 3 11 4 53 44 XV 6 13 6 25 4 3 36 30 XVI 10 22 43 46 9 2 19 16 XVII 3 14 32 35 2 14 15 47 XVIII 7 24 9 57 7 12 58 33 XIX 0 3 47 20 0 11 41 19 XX 4 13 24 43 5 10 24 6 The Second Table for Years collected from the Julian Period  Moon 's Longit. Moon 's Latitude YEARS S. O. ′ ″ S. O. ′ ″ XX 4 13 24 43 5 10 24 6 XL 8 26 49 25 10 20 48 11 LX 1 10 14 8 4 1 12 17 LXXX 5 23 38 50 9 11 36 22 C 10 7 3 33 2 22 0 28 CC 8 14 7 5 5 14 0 56 CCC 6 21 10 38 8 6 1 24 CCCC 4 28 14 11 10 28 1 52 D 3 5 17 44 1 20 2 20 DC 1 12 21 17 4 12 2 47 DCC 11 19 24 49 7 4 3 15 DCCC 9 26 28 22 9 26 3 43 DCCCC 8 3 31 55 0 18 4 11 M 6 10 25 28 3 10 4 39 2 M 0 21 10 55 6 20 9 18 3 M 7 1 46 23 10 0 13 57 4 M 1 12 21 50 1 10 18 36 5 M 7 22 57 18 4 20 23 16 6 M 2 3 32 46 8 0 27 55 7 M 8 14 8 14 11 10 32 34 8 M 2 24 43 4 2 20 37 12 The Third Table for Months of the Common Year MONTHS Moon 's Longit. Moon 's Latitude  O. S. ′ ″ O. S. ′ ″ January 0 17 54 47 1 20 6 36 February 1 29 15 15 2 0 31 55 March 0 17 10 2 3 20 38 30 April 0 22 53 23 4 27 31 20 May 1 10 48 11 6 17 37 55 June 1 16 31 32 7 24 30 45 July 2 4 26 20 9 14 37 21 August 2 22 21 7 11 4 43 56 September 2 28 4 58 0 11 36 46 October 3 15 59 15 2 1 43 21 November 3 22 42 36 3 8 36 11 December 4 9 37 23 4 28 42 26 Of the Bissextile Year January 0 17 54 47 1 20 6 36 February 0 11 26 41 2 13 45 40 March 0 29 21 29 4 3 52 16 April 1 5 4 50 5 10 45 6 May 1 22 59 37 7 0 51 41 June 1 28 42 58 8 7 44 31 July 2 16 37 45 9 27 51 6 August 3 4 32 32 11 17 57 41 September 3 10 15 53 0 24 50 31 October 3 28 10 41 2 14 57 7 November 4 3 54 2 3 21 49 57 December 4 21 48 49 5 11 56 31 The Fourth Table for Days DAYS  Moon 's Longit. Moon 's Latitude  S. O. ′ ″ S. O. ′ ″ 1 0 12 11 27 0 13 13 46 2 0 24 22 53 0 26 27 31 3 1 6 34 20 1 9 41 17 4 1 18 45 47 1 22 55 3 5 2 0 57 13 2 6 8 48 6 2 13 8 40 2 19 22 34 7 2 25 20 7 3 2 36 20 8 3 7 31 34 3 15 50 5 9 3 19 43 0 3 29 3 51 10 4 1 54 27 4 12 17 37 11 4 14 5 54 4 25 31 22 12 4 26 17 20 5 8 45 8 13 5 8 28 47 5 21 58 54 14 5 20 40 14 6 5 12 39 15 6 2 51 40 6 18 26 25 16 6 15 3 7 7 1 40 11 17 6 27 14 34 7 14 53 56 18 7 9 26 0 7 28 7 42 19 7 21 37 27 8 11 21 28 20 8 3 48 54 8 24 35 13 21 8 16 0 21 9 5 48 59 22 8 28 11 47 9 21 2 44 23 9 10 23 14 10 4 16 30 24 9 22 34 41 10 17 30 16 25 10 4 46 7 11 0 44 1 26 20 16 57 34 11 13 57 47 27 10 29 9 1 11 27 11 33 28 11 11 20 27 0 10 25 18 29 11 23 31 54 0 23 39 4 30 0 5 43 21 1 6 52 50 31 0 17 54 47 1 20 6 35 The Fifth Table for Hours and Minutes  ☽ 's Lon. ☽ 's Lat. ☽ 's Lon. ☽ 's Lat. H O. ′ ″ O. ′ ″ ′ ′ ″ ′ ″ 1 0 30 29 0 33 5 31 15 45 17 5 2 1 0 57 1 6 10 32 16 15 17 38 3 1 31 26 1 39 14 33 16 46 18 11 4 2 1 54 2 12 19 34 17 16 18 44 5 2 32 23 2 45 23 35 17 47 19 18 6 3 2 52 3 18 27 36
Common Year was divided into  Days 1. The abounding Year containing 355 2. The common Year containing 354 3. The defective Year containing 353 The Embolismaean Year was likewise divided into  Days 4. The abounding Year containing 385 5. The common Year containing 384 6. The defective Year containing 383 These Varieties of Years proceeding from the Interpolation of Days affected only the three Months Adar Marchesvan and Casleu For in the Embolismaean Year there were two Months of Adar and in the abounding Year the Month Marchesvan was always compleat as in the defective Year the Month Casleu was always defective So that in the first there were always three successive compleat Months in the last always three successively defective CHAP. III. Of the Epocha of the Deluge 1. This Epocha ought in all respects to be congruous to the Hebrew Text written by Moses 2. According to the 5th and 7th Chapters of Genesis the Distance betwixt this Epocha and that of the World ought to be 1656 years 3. It must agree in all respects with the other Intervals of Time till the Beginning of the Vulgar Christian Epocha which contains 2293 years 4. Care is to be taken that none of the Patriarchs be involved in the Waters of the Deluge 5. Thus it will fall in the Year of the Julian Period 2420 in Autumn in the Cycle ☉ 12. ☽ 7. 6. And since therefore there are 2419 years and near How to investigate the years since the Deluge 10 months difference betwixt the Beginning of the Julian Period and the Epocha of the Deluge if the said Sum be added to the Number of years since the Deluge the Product will be exactly correspondent to the Year of the Julian Period But if the above said Number of Years and Months be subtracted from the whole Product the Residue shews the Year and Month of the Epocha of the Deluge § 1. PLiny in his Natural History (a) Bibl. l. 1. Diodorus Whether the years of the Patriarchs were monthly years Siculus as likewise (b) Saturn l. 1. Macrobius with many others relate that among the Aegyptians their Years were in most ancient times sometimes of one Month sometimes of two three or four Months which has perhaps moved Varro according to (c) L. 2. c. 13. Lanctantius his Testimony to interpret the Computation of Moses not of Solar but Lunar Years But this may be sufficiently confuted by that Mention is made in (d) Gen. 8. 13. Genesis of the first second and seventh Months which destroys this Notion (e) 14. 8. Gen. 7. v 11. c. 8. 5. Besides that according to this Supposition the Patriarchs must have procreated Children at the Age of five six and seven Years as is most evident in (f) Gen. 11. 26. Thara the Father of Abraham who is said to have begot Abraham in the 70th Year of his Age. § 2. And as most Chronologers agree in this Point Whether they were Soâ—â—r or Luâ—ae-Solar years that the Years used by the Patriarchs have not been much different from those in the Julian Calendar so they are divided in their Opinions whether in those Ancient Times they made their Computations by Lunae-Solar or Solar Years The Jews are of Opinion that the Year of the Deluge was the same with their ordinary Year conâ—isting of 12 Months according to the Motion of the Moon Some of their Rabbi's have been vain enough to pretend to persuade the World that during the time of the Deluge the two great Luminaries did not appear above that Hemisphere and that Noah did distinguish the Times of the Days Nights Months and Years partly by the Natural Instinct that was in some Beasts within the Ark of distinguishing the Times as in the Ass Cock Turkey c. partly by a certain Gem of the same Nature with that by which they say Moses knew the exact difference of Times when he conversed with God for 40 Days There are not a few among the Christians but especially Henricus Buntingus and William Lange who agree with the Jews in this Supposition concerning the Lunae-Solar Years But Scaliger is quite of another Sentiment being perswaded that before the Babylonian Captivity there were not the least Footsteps of these Lunae-Solar Years to be met with in the Holy Scripture because it is said of David and Solomon That they had twelve Officers which provided Provisions for the King and his Houshold each Man made Provision for his Month in the Year And that therefore if the Lunae-Solar Year had been in use among the Jews of that time there must have been thirteen Officers by reason of the Embolismaean Year consisting of thirteen Lunar Months It is for this Reason that Scaliger as well as Johannes Behmius Vbbo Emmius Sethus Calvisius and others plead for the Solar Year at the time of the Deluge each Month like the Aegyptians consisting of 30 days with an Addition of five Days at certain Intervals I must confess 't is of no great Consequence as to the Historical Truth whether we admit the Lunae-Solar or Solar Years yet It cannot be denied but that there are strong Probabilities to be met with in the History of the Deluge which appear in behalf of the Solar Years It is said in g Genesis That on the 17th day of the second Month all the Fountains of the Cap. 7. v. 11. Earth and the Windows of Heaven were opened and (h) Cap. 8. v. 3. that the Waters began to abate after the end of an hundred and fifty Days (i) Cap. ib. v. 4. and that the Ark rested on the seventeenth Day of the seventh Month. From whence it is evident that these could be no Lunar Months each of which consisting only of 29 Days and 12 Minutes could not make up the Number of 150 Days It is therefore most probable that they regulated themselves at that time according to the same Calendar which afterwards was called the Aegyptian each Month of which contained exactly 30 Days and at the end of every Year an Addition was made of five Days besides that at the end of every Age consisting of 120 Years of which also mention is made in (k) C. 6. v. 3. Genesis there used to be a further Addition of fix other Days In which point also (l) Lib. 9. C. 9 de Doct. temp Dionysius Petavius seems to agree with Scaliger though in most other Matters he is contradictory to his Opinion § 3. The following Table represents the vast Disproportion betwixt the Greeks on the one and Dâ—ffâ—rence betwixt the Hebrew and Greek Computations the Hebrews and Latines on the other side concerning the Number of Years of the Antediluvian Patriarchs According to the Hebrews Years LXX Int  From the Creation to Seth are 130 230 Gen. 5. v. 3 From thence to Enoch 105 205 6 From thence to Cainan 90 190 9 to Mahaleel 70 170 12 to Jared 65 165 15 to Enoch 162 162 18 to Methuselah 65
Strangers § 8. But the Chronologers are divided in their The Authors differ about the Beginning of this Epocha Opinions concerning the true Beginning of the Encoenia of New Rome Some there are who make them coincident with the same Year the Council of Nicâ—a was finished among whom is (k) L. 8. c. 26. Nicephorus Callisthus who has been severely reprimanded upon this Account by Camerarius Others differ two Years from our Opinion induced by the Authority of Cassiodorus who says that under the Consulship of Pacatianus and Hilarianus the City of Byzantium was called Constantinople after Const the Great But (l) Ad An. Chr. 330 Coesar Baronius has sufficiently demonstrated that Cassiodorus was led into this Error by his wrong Computation of the Years of the Reign of Constantine Some recede but one Year from our Assertion making the Encoenia of Constantinople coincident with the Year 331 of Christ and with the Consulship of Annius Bassus and Ablabius Aegyptius concerning which (m) Fast Cons Onuphrius cites these following Words HOC ANNO ANTE DIEM V. EID. MAI. CONSTANTINOPOLIS NOVA ROMA AB IMPERATORE CAESARE CONSTANTINO MAXIMO PIO FELICE AUGUSTO DEDICATA EST. But Onuphrius's Opinion being not agreeable to the Relations of the ancient Historians deserves in no wise any Preference before ours which is founded upon the Authority of the best Monuments of Antiquity § 9. To reconcile the different Opinions How to reconcile these Differences concerning the Beginning of this Epocha it is to be observed that those that fix its Beginning sooner than we have begun their Computation from the time its first Foundation was laid by Constantine which was some Years before its Consecration Whereas those who reduce this Epocha from the 28th Year of the Reign of Constantine have had respect to the time of its full Perfection some Years after its Consecration as evidently appears from the Words of (n) L. a. c. 9. Philostorgius who relates it to that time when Constantinople appeared in its full Glory so as to contend for the Superiority with Rome it self But as to the Opinion of Georgius Codinus Curopalates who in his Origines Constantinopolitanae published by Georgius Doâ—sa makes the Beginning of this Epocha coincident with the 12th year of the Reign of Constantine it does not deserve an Answer § 10. The Design of Const the Great to increase Concerning the Division of the â—â—man Empire the Power and Strength of the Empire by Old and New Rome one in the Western the other in the Eastern Part of the Empire proved very pernicious in the End this unadvised Division having exposed the Empire to Ruin and Destruction And it has been well observed by (o) C. 40 de Comit. Onuphrius that Const the Great by removing the 15 Legions that guarded the Borders of the Danube and Rhine had invited the barbarous Nations of the Goths Alans Burgundians and Franks to over-run the Western Empire CHAP. XLVI Of the Turkish Epocha commonly called the Epocha of Hegira This Epocha begins from the time of the Flight of Mahomet from Meccha which without Contradiction hapned in the Year of Christ 602 or in the Year of the Julian Period 5335 on the 16th day of July on the 6th Feria But this Epocha being composed of Lunar Years consisting of 354 Days 8 Hours and 864 Scruples its Connection is very difficult with the Julian Years § 1. SOme are of Opinion that this Epocha owes its Offspring to Hagar from whence the The Origin â— this Epocha Turks deduce their Origin But it seems more probable that the same has its Beginning from the time of the Flight of their Prophet Mahomet from the City of Meccha Consult Hottin in Hist Orient p. 260. seq § 2. The Turks compute their Years by 12 The twelve Months of the Turks Months whose Names are thus express'd by Gravius 1. Moharram 2. Safar 3. Rabia prior 4. Rabia poster 5. Jomada Prior. 6. Jom Posterior 7. Rajab 8. Schaaban 9. Ramadan 10. Schavval 11. Dulkaadah 12. Dulheggiah CHAP. XLVII Of the Persian Epocha called commonly YEZDEJERD 1. The Years of the Persian Epocha are equivalent to the Nabonassarean or ancient Aegyptian Years 2. This Epocha derives its Name from Yezdejerd the Son of Schariar the last Persian King 3. The Graecian Epocha precedes the Persian 344324 Days and the Arabian is 3624 Days before the Persian Epocha according to the Testimony of Ulug Begg an Indian Prince on both Sides of the River Ganges 4. The Persian Aera is coincident with the 1379th Year and 3 d Month or 90 Days of the Nabonassarean Epocha according to Alfraganus From these Characters it is evident that this Aera began in the Year of the Julian Period 5345 on the 16th day of June on the third Feria But because the Connection of these Years with the Julian Years is very difficult by reason of their Difference it will be too long to be inserted here § 1. THE Disposition of the Years of the The Disposiition of the Years of this Epocha Persian Epocha is the same with the Nabonassarean Years every one consisting of 365 Days and their Months are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they add Five Days to the Month Aban which the Astronomers commonly insert in the latter end of the Year The Names of their Months are thus express'd by Gravius 1. Fervadin 2. Ardabahesht 3. Chordad 4. Tir. 5. Mordad 6. Sharivar 7. Mâ—her 8. Adan 9. Abur 10. Dî 11. Bâ—hmaâ—â— 12. Esfandarmod § 2. This Epocha has beyond all Question its The Origin of this Epocha Beginning from the Times of Yezdejerd or the Year of the Julian Period 5345. The only Question is whether it began with the Beginning of the Reign of this Prince or from the time of his Death Alfraganus Scaliger Christmannus and several others are for the last to wit from the time that Yezdejerd was vanquish'd and slain by Othâ—â—an near the City of Merga But the before-mentioned Vlug Begg cited by Gravius deduces its Origin from the Beginning of the Reign of this Prince CHAP. XLVIII Of the Jellalaean or Gelalaean Epocha otherwise called the Royal Epocha and the Epocha of the Sultans This Epocha began in the Year of the Julian Period 5792 on the 14th day of March at the time of the Aequinox It is composed of Solar Years consisting of 365 Days 5 Hours 49 Minutes and 53″ From whence it is evident that to investigate its Connection with the Julian Period you must subtract 5791 Years and 7 Months § 1. THIS Epocha is purely Astronomical invented For what Vse this Epocha was invented on purpose for the Conveniency of finding out the exact time of the Vernal Aequinox at which time the Persians celebrate a most solemn Festival Of which see (a) Iâ—â—n Pers part 2. p. 307. 494. Olearius § 2. The Persians make use of three several The three-fold Persian Calendar sorts of Calendars